Aṅguttara Nikāya (Numbered Discourses)

“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. When you’ve done this, what more is there to do?

Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when walking.

Suppose a mendicant has got rid of desire and ill will while standing …

sitting …

or when lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when lying down while awake.

Carefully walking, carefully standing, carefully sitting, carefully lying; a mendicant carefully bends their limbs, and carefully extends them.

Above, below, all round, as far as the planet extends; they scrutinize the rise and fall of phenomena such as the aggregates.

Training in what leads to serenity of heart, always staying mindful; they call such a mendicant ‘always determined’.”

“Mendicants, there are these four right efforts. What four? A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. These are the four right efforts.

By rightly striving, <j>they’ve crushed Māra’s sovereignty; unattached, they’ve gone beyond <j>the peril of birth and death. Contented and unstirred, they’ve vanquished Māra with his legions; now they’ve gone beyond all Namuci’s forces, <j>they’re happy.”

“Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve. And what, mendicants, is the effort to restrain? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain.

And what, mendicants, is the effort to give up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, dispels it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. This is called the effort to give up.

And what, mendicants, is the effort to develop? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop.

And what, mendicants, is the effort to preserve? It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve. These are the four efforts.

Restraint and giving up, development and preservation: these are the four efforts taught by the Kinsman of the Sun. Any mendicant who keenly applies these may attain the ending of suffering.”

“Mendicants, these four are regarded as foremost. What four? The foremost in size of incarnation is Rāhu, lord of titans. The foremost pleasure seeker is King Mandhātā. The foremost in sovereignty is Māra the Wicked. In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best. These are the four regarded as foremost.

Rāhu is foremost in size of incarnation, Mandhātā in enjoying sensual pleasures, Māra in sovereignty, shining with power and glory.

Above, below, all round, as far as the planet extends; in all the world with its gods, the Buddha is declared foremost.”

“Mendicants, there are these four kinds of subtlety. What four? A mendicant has ultimate subtlety of form. They don’t see any other subtlety of form that’s better or finer than that, nor do they aim for it. A mendicant has ultimate subtlety of feeling. They don’t see any other subtlety of feeling that’s better or finer than that, nor do they aim for it. A mendicant has ultimate subtlety of perception. They don’t see any other subtlety of perception that’s better or finer than that, nor do they aim for it. A mendicant has ultimate subtlety of choices. They don’t see any other subtlety of choices that’s better or finer than that, nor do they aim for it. These are the four kinds of subtlety.

Knowing the subtlety of form, the cause of feelings, where perception comes from, and where it ends; and knowing choices as alien, as suffering and as not-self,

that mendicant sees rightly, peaceful, in love with the state of peace. They bear their final body, having vanquished Māra with his legions.”

“Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions.

If you act against the teaching out of favoritism, hostility, cowardice, or stupidity, your fame fades away, like the moon in the waning fortnight.”

“Mendicants, there are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions.

If you don’t act against the teaching out of favoritism, hostility, cowardice, and stupidity, your fame swells, like the moon in the waxing fortnight.”

“Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions.

There are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions.

If you act against the teaching out of favoritism, hostility, cowardice, or stupidity, your fame fades away, like the moon in the waning fortnight.

If you don’t act against the teaching out of favoritism, hostility, cowardice, and stupidity, your fame swells, like the moon in the waxing fortnight.”

“Mendicants, a meal assigner who has four qualities is placed in hell as if delivered there. What four? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. A meal assigner who has these four qualities is placed in hell as if delivered there.

A meal designator who has four qualities is placed in heaven as if delivered there. What four? They make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. A meal assigner who has these four qualities is placed in heaven as if delivered there.

All those people with unbridled sensuality, unprincipled, with no respect for principle, led astray by favoritism or hostility, <j>stupidity or cowardice, are called ‘an assembly of the dregs’:

that’s what was said by the ascetic who knows. And so those praiseworthy true persons, standing on principle, doing nothing wrong, not led astray by favoritism or hostility, <j>stupidity or cowardice, are called ‘an assembly of the cream’: that’s what was said by the ascetic who knows.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. As I was in private retreat this thought came to mind: ‘One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?’

Then it occurred to me: ‘I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …

I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’

Then it occurred to me: ‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’

And then the divinity Sahampati, knowing my train of thought, vanished from the realm of divinity and appeared in front of me, as easily as a strong man would extend or contract his arm. He arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward me, and said: ‘That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.’ That is what the divinity Sahampati said. Then he went on to say:

‘All Buddhas in the past, the Buddhas of the future, and the Buddha at present— destroyer of the sorrows of many—

respecting the true teaching they did live, they do live, and they also will live. This is the nature of the Buddhas.

Therefore someone who desires self-knowledge, and aspires to greatness themselves, should respect the true teaching, remembering the instructions of the Buddhas.’

That is what the divinity Sahampati said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Then, knowing the request of the Divinity and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. And since the Saṅgha has also achieved greatness, I also respect the Saṅgha.”

“Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me. When the greetings and polite conversation were over, they sat down to one side, and said to me: ‘Worthy Gotama, we have heard this: “The ascetic Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.” And this is indeed the case, for the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, worthy Gotama.’

Then it occurred to me, ‘These venerables don’t know what a senior is, or what qualities make you a senior.’ Mendicants, suppose you’re eighty, ninety, or a hundred years old. But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial. Then you’ll be reckoned a ‘childish senior’.

Now suppose you’re a youth, young, with pristine black hair, blessed with youth, in the prime of life. But your speech is timely, true, meaningful, and in line with the teaching and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial. Then you’ll be reckoned an ‘astute senior’.

There are these four qualities that make a senior. What four? A mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. These are the four qualities that make a senior.

The creature with a restless mind speaks a lot of nonsense. Their thoughts are unsettled, and they don’t like the true teaching. They’re far from seniority, with their bad views and their lack of regard for others.

But one accomplished in ethics, learned and eloquent, that attentive one is restrained when experiencing phenomena, discerning the meaning with wisdom.

Gone beyond all things, kind, eloquent, they’ve given up birth and death, and have completed the spiritual journey.

That’s who I call a senior, who has no defilements. With the ending of defilements, a mendicant is declared a ‘senior’.”

“Mendicants, the world has been understood by the Realized One; and he is detached from the world. The origin of the world has been understood by the Realized One; and he has given up the origin of the world. The cessation of the world has been understood by the Realized One; and he has realized the cessation of the world. The practice that leads to the cessation of the world has been understood by the Realized One; and he has developed the practice that leads to the cessation of the world.

In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. That’s why he’s called the ‘Realized One’.

From the night when the Realized One awakens to the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. That’s why he’s called the ‘Realized One’.

The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’.

In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. That’s why he’s called the ‘Realized One’.

Directly knowing the whole world as it is, and everything in it, he is detached from the whole world, uninvolved with the whole world.

That attentive one is the vanquisher of all who is released from all ties. He has reached ultimate peace: extinguishment, fearing nothing from any quarter.

He is the Buddha, with defilements ended, untroubled, with doubts cut off. He has attained the end of all deeds, freed with the ending of attachments.

That Blessed One is the Buddha, he is the supreme lion, in all the world with its gods, he turns the divine wheel.

And so those gods and humans, who have gone to the Buddha for refuge, come together and revere him, great of heart and intrepid:

‘Tamed, he is the best of tamers, peaceful, he is the seer among the peaceful, liberated, he is the foremost of liberators, crossed over, he is the most excellent of guides across.’

And so they revere him, great of heart and intrepid. In the world with its gods, he has no rival.”

At one time the Buddha was staying near Sāketa in Kāḷaka’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.

In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it.

If I were to say that ‘I do not know … the world with its gods’, I would be lying.

If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same.

If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.

So a Realized One sees what is to be seen, but does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, and does not conceive a seer. He hears what is to be heard, but does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, and does not conceive a hearer. He thinks what is to be thought, but does not conceive what is thought, does not conceive what is not thought, does not conceive what is to be thought, and does not conceive a thinker. He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower. Since a Realized One is unaffected in the midst of things that ought be seen, heard, thought, and known, he is the unaffected one. And I say that there is no better or finer poise than this.

Such a one does not take anything seen, heard, or thought to be ultimately true or false. But others get attached, thinking it’s the truth, limited by their preconceptions.

Since they’ve seen this dart to which people are attached and cling, saying, ‘I know, I see, that’s how it is’, the Realized Ones have no attachments.”

“Mendicants, this spiritual life is not lived for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’ This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.

The Buddha taught the spiritual life not because of legends, but for the sake of restraint and giving up, and because its objective is extinguishment. This is the path followed by the big-hearted, the great seers.

Those who practice it as it was taught by the Buddha, doing the Teacher’s bidding, make an end of suffering.”

“Mendicants, those mendicants who are deceivers and flatterers, pompous and fake, insolent, and scattered: those mendicants are no followers of mine. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. But those mendicants who are genuine, not flatterers, attentive, amenable, and serene: those mendicants are followers of mine. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.

Those who are deceivers and flatterers, <j>pompous and fake, insolent and scattered: these don’t grow in the teaching that was taught by the perfected Buddha.

But those who are genuine, not flatterers, attentive, amenable, and serene: these do grow in the teaching that was taught by the perfected Buddha.”

“Mendicants, these four trifles are easy to find and are blameless. What four? Rag-robes … A lump of almsfood … Lodgings at the root of a tree … Rancid urine as medicine … These four trifles are easy to find and are blameless. When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say.

When you’re content with what’s blameless, trifling, and easy to find, you don’t get upset about lodgings, robes, food, and drink, and you’re not obstructed anywhere.

These qualities are said to be integral to the ascetic life. They’re mastered by one who trains, content and diligent.”

“Mendicants, these four noble customs are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. But they don’t glorify themselves or put others down on account of their contentment. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

Furthermore, a mendicant is content with any kind of almsfood …

Furthermore, a mendicant is content with any kind of lodgings …

Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. But they don’t glorify themselves or put down others on account of their love for meditation and giving up. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom. These four noble customs are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

When a mendicant possesses these four noble customs, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them. If they live in the west … the north … the south, they prevail over discontent, and discontent doesn’t prevail over them. Why is that? Because the attentive prevail over desire and discontent.

Discontent cannot prevail over the attentive; the attentive are not prevailed over by discontent. The attentive can prevail over discontent, for the attentive are those who prevail over discontent.

Who can hold back the dispeller, who’s cast aside all deeds? Like a pendant of Black Plum River gold, who is worthy to criticize them? Even the gods praise them, and by the Divinity, too, they’re praised.”

“Mendicants, these four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment, good will, right mindfulness, and right immersion.

These four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

You should live with contentment, and a heart of good will, mindful, with unified mind, serene within.”

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time several very well-known wanderers were residing in their monastery on the bank of the Serpentine River. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Serpentine River. He sat down on the seat spread out and said to the wanderers:

“Wanderers, these four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment … Good will … Right mindfulness … Right immersion … These four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

Wanderers, if someone should say: ‘I’ll deny this Dhamma footprint of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust.

If someone should say: ‘I’ll deny this Dhamma footprint of good will, and describe a true ascetic or brahmin who has ill will and malicious intent.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of good will, and point out a true ascetic or brahmin who has ill will and malicious intent.

If someone should say: ‘I’ll deny this Dhamma footprint of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness.

If someone should say: ‘I’ll deny this Dhamma footprint of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind.

If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuttal and criticism on four legitimate grounds in this very life. What four? If you reject the Dhamma footprint of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust. If you reject the Dhamma footprint of good will, you must honor and praise those ascetics and brahmins who have ill will and malicious intent. If you reject the Dhamma footprint of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness. If you reject the Dhamma footprint of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.